The Great Doctrines of the Bible - Rev. William Evans (summer reading list .TXT) 📗

promise valid, and gilt-edged (Heb. 11:11); no trial can shake it (11:35); it is so absolute that it survives the loss of its own pledge even (11:17). For illustration, see I Kings 18:41-43.

3. THE RELATION OF FAITH TO WORKS.

There is no merit in faith alone. It is not mere faith that saves, but faith in Christ. Faith in any other saviour but Christ will not save. Faith in any other gospel than that of the New Testament will not save (Gal. 1:8, 9).

There is no contradiction between Paul and James touching the matter of faith and works (cf. James 2:14-26; Rom. 4:1-12). Paul is looking at the matter from the Godward side, and asserts that we are justified, in the sight of God, meritoriously, without absolutely any works on our part. James considers the matter from the manward side, and asserts that we are justified, in the sight of man, evidentially, by works, and not by faith alone (2:24). In James it is not the ground of justification, as in Paul, but the demonstration. See under Justification, II. 4, p. 159.

III. THE SOURCE OF FAITH.

There are two sides to this phase of the subject—a divine and a human side.

1. IT IS THE WORK OF THE TRIUNE GOD. God the Father: Rom. 12:3; I Cor. 12. This is true of faith both in its beginning (Phil. 1:29) and its development (1 Cor. 12). Faith, then, is a gift of His grace.

God the Son: Heb. 12:2—“Looking unto Jesus the author and finisher of our faith.” (Illustration, Matt. 14:30, 31—Peter taking his eyes off Christ.) I Cor. 12; Luke 17:5.

God the Spirit: Gal. 5:22; I Cor. 12:9. The Holy Spirit is the executive of the Godhead.

Why then, if faith is the work of the Godhead, are we responsible for not having it? God wills to work faith in all His creatures, and will do so if they do not resist His Holy Spirit. We are responsible, therefore, not so much for the lack of faith, but for resisting the Spirit who will create faith in our hearts if we will permit Him to do so.

2. THERE IS ALSO A HUMAN SIDE TO FAITH.

Rom. 10:17—“So then faith cometh by hearing, and hearing by the word of God.” (cf. the context, vv. 9-21.) Acts 4:4—“Howbeit many of them which heard the word believed.” In this instance the spoken word, the Gospel, is referred to; in other cases the written Word, the Scriptures, are referred to as being instrumental in producing faith. See also Gal. 3:2-5. It was a looking unto the promises of God that brought such faith into the heart of Abraham (Rom. 4:19).

Prayer also is an instrument in the development of faith. Luke is called the human Gospel because it makes so much of prayer, especially in connection with faith: 22:32—“But I have prayed for thee that thy faith fail not.” 17:5—“And the apostles said unto the Lord, Increase our faith.” See also Mark 9:24; Matt. 17:19-21.

Our faith grows by the use of the faith we already have. Luke 17:5, 6; Matt. 25:39.

IV. SOME RESULTS OF FAITH.

1. WE ARE SAVED BY FAITH.

We, of course, recall that the saving power of faith resides not in itself, but in the Almighty Saviour on whom it rests; so that, properly speaking, it is not so much faith, as it is faith in Christ that saves.

The whole of our salvation—past, present, and future, is dependent upon faith. Our acceptance of Christ (John 1:12); our justification (Rom. 5:1); our adoption (Gal. 3:26); our sanctification (Acts 26:18); our keeping (1 Pet. 1:5), indeed our whole salvation from start to finish is dependent upon faith.

2. REST, PEACE, ASSURANCE, JOY.

Isa. 26:3; Phil. 4:6; Rom. 5:1; Heb. 4:1-3; John 14:1; 1 Pet. 1:8. Fact, faith, feeling—this is God’s order. Satan would reverse this order and put feeling before faith, and thus confuse the child of God. We should march in accord with God’s order: Fact leads, Faith with its eye on Fact, following, and Feeling with the eye on Faith bringing up the rear. All goes well as long as this order is observed. But the moment Faith turns his back on Fact, and looks at Feeling, the procession wabbles. Steam is of main importance, not for sounding the whistle, but for moving the wheels; and if there is a lack of steam we shall not remedy it by attempting by our own effort to move the piston or blow the whistle, but by more water in the boiler, and more fire under it. Feed Faith with Facts, not with Feeling.—_A. T. Pierson_.

3. DO EXPLOITS THROUGH FAITH.

Heb. 11:32-34; Matt. 21:21; John 14:12. Note the wonderful things done by the men of faith as recorded in the eleventh chapter of Hebrews. Read vv. 32-40. Jesus attributes a kind of omnipotence to faith. The disciple, by faith, will be able to do greater things than his Master. Here is a mighty Niagara of power for the believer. The great question for the Christian to answer is not “What can I do?” but “How much can I believe?” for “all things are possible to him that believeth.”

 

C. REGENERATION, OR THE NEW BIRTH.

I. ITS NATURE. 1. NOT BAPTISM. 2. NOT REFORMATION. 3. A SPIRITUAL QUICKENING. 4. AN IMPARTATION OF A DIVINE NATURE. 5. A NEW AND DIVINE IMPULSE.

II. ITS NECESSITY. 1. UNIVERSAL. 2. THE SINFUL CONDITION OF MAN DEMANDS IT. 3. THE HOLINESS OF GOD DEMANDS IT.

III. THE MEANS. 1. THE DIVINE SIDE. 2. THE HUMAN SIDE. 3. THE MEANS USED.

C. REGENERATION, OR THE NEW BIRTH.

 

It is of the utmost importance that we have a clear understanding of this vital doctrine. By Regeneration we are admitted into the kingdom of God. There is no other way of becoming a Christian but by being born from above. This doctrine, then, is the door of entrance into Christian discipleship. He who does not enter here, does not enter at all.

I. THE NATURE OF REGENERATION.

Too often do we find other things substituted by man for God’s appointed means of entrance into the kingdom of heaven. It will be well for us then to look, first of all, at some of these substitutes.

1. REGENERATION IS NOT BAPTISM.

It is claimed that John 3:5—“Except a man be born of water and of the Spirit,” and Titus 3:5—“The washing of regeneration,” teach that regeneration may occur in connection with baptism. These passages, however, are to be understood in a figurative sense, as meaning the cleansing power of the Word of God. See also Eph. 5:26—“With the washing of water by (or in) the word”; John 15:3—“Clean through the word.” That the Word of God is an agent in regeneration is clear from James 1:18, and 1 Pet. 1:23.

If baptism and regeneration were identical, why should the Apostle Paul seem to make so little of that rite (1 Cor. 4:15, and compare with it 1 Cor. 1:14)? In the first passage Paul asserts that he had begotten them through the Gospel; and in 1:14 he declares that he baptized none of them save Crispus and Gaius. Could he thus speak of baptism if it had been the means through which they had been begotten again? Simon Magus was baptized (Acts 8), but was he saved? Cornelius (Acts 11) was saved even before he was baptized.

2. REFORMATION IS NOT REGENERATION.

Regeneration is not a natural forward step in man’s development; it is a supernatural act of God; it is a spiritual crisis. It is not evolution, but involution—the communication of a new life. It is a revolution—a change of direction resulting from that life. Herein lies the danger in psychology, and in the statistics regarding the number of conversions during the period of adolescence. The danger lies in the tendency to make regeneration a natural phenomenon, an advanced step in the development of a human life, instead of regarding it as a crisis. Such a psychological view of regeneration denies man’s sin, his need of Christ, the necessity of an atonement, and the regenerating work of the Holy Spirit.

3. REGENERATION IS A SPIRITUAL QUICKENING, A NEW BIRTH.

Regeneration is the impartation of a new and divine life; a new creation; the production of a new thing. It is Gen. 1:26 over again. It is not the old nature altered, reformed, or re-invigorated, but a new birth from above. This is the teaching of such passages as John 3:3-7; 5:21; Eph. 2:1, 10; 2 Cor. 5:17.

By nature man is dead in sin (Eph. 2:1); the new birth imparts to him new life—the life of God, so that henceforth he is as those that are alive from the dead; he has passed out of death into life (John 5:24).

4. IT IS THE IMPARTATION OF A NEW NATURE—GOD’S NATURE.

In regeneration we are made partakers of the divine nature (2 Pet. 1:4). We have put on the new man, which after God is created in holiness and righteousness (Eph. 4:11; Col. 3:10). Christ now lives in the believer (Gal. 2:20). God’s seed now abides in him (1 John 3:9). So that henceforth the believer is possessed of two natures (Gal. 5:17).

5. A NEW AND DIVINE IMPULSE IS GIVEN TO THE BELIEVER.

Thus regeneration is a crisis with a view to a process. A new governing power comes into the regenerate man’s life by which he is enabled to become holy in experience: “Old things are passed away; behold all things are become new” (2 Cor. 5:17). See also Acts 16:14, and Ezek. 36:25-27, 1 John 3:6-9.

II. THE IMPERATIVE NECESSITY OF THE NEW BIRTH.

1. THE NECESSITY IS UNIVERSAL.

The need is as far reaching as sin and the human race: “Except a man (lit. anybody) be born again, he cannot see the kingdom of God” (John 3:3, cf. v. 5). No age, sex, position, condition exempts anyone from this necessity. Not to be born again is to be lost. There is no substitute for the new birth: “Neither circumcision availeth anything, nor uncircumcision, but a new creature” (Gal. 6:15). The absolute necessity is clearly stated by our Lord: whatever is born of the flesh, must be born again of the Spirit (John 3:3-7).

2. THE SINFUL CONDITION OF MAN DEMANDS IT.

John 3:6—“That which is born of the flesh is flesh”—and it can never, by any human process, become anything else. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil” (Jer. 13:23). “They that are in the flesh cannot please God” (Rom. 8:8); in our “flesh dwelleth no good thing” (Rom. 7:18). The mind is darkened so that we cannot apprehend spiritual truth; we need a renewing of the mind (Rom. 12:2). The heart is deceitful, and does not welcome God; we need to be pure in heart to see God. There is no thought of God before the eyes of the natural man; we need a change in nature that we may be counted among those “who thought upon His name.” No education or culture can bring about such a needed change. God alone can do it.

3. THE HOLINESS OF GOD DEMANDS IT.

If without holiness no man shall see the Lord (Heb. 12:14); and if holiness is not to be attained by any natural development or self-effort, then the regeneration of our nature is absolutely necessary. This change, which enables us to be holy, takes place when we are born again.

Man is conscious that he does not have this holiness by nature; he is conscious, too, that he must have it in order to appear before God (Ezra 9:15). The Scriptures corroborate this consciousness in man, and, still further, state the necessity of such a righteousness with which to